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Countercult ministries/The Interactive Bible/Difficult Questions for Mormons/Main themes of Mormonism not in Book of Mormon
Response to "Difficult Questions for Mormons: Main themes of Mormonism not in the Book of Mormon"
| Influenced by happenings of early 19th century America | A FAIR Analysis of: Difficult Questions for Mormons, a work by author: The Interactive Bible
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Treasure Hunting and Magic |
| Claim Evaluation |
| Difficult Questions for Mormons |
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- Response to claim: "Why isn't the Elohim (God) being the father of Jehovah (Jesus) and being once a mortal man discussed?
- Response to claim: "What about God having a body of flesh and bones, God being married, men becoming Gods, temple participation necessary for exaltation, baptism for the dead, Aaronic and Melchizedek Priesthood, word of wisdom, and 3 degrees of glory?"
- Response to claim: "Why is polygamy condemned in the Book of Mormon, but condoned in the D&C and still believed to be necessary in church doctrine for exaltation in the after-life?"
- Response to claim: "Where are such doctrines as a man having to marry in order to be exalted, member having to wear sacred undergarments, official doctrine being voted upon by the general membership, God being the offspring of another God, etc.?"
Response to claim: "Why isn't the Elohim (God) being the father of Jehovah (Jesus) and being once a mortal man discussed? (In fact, God and Jesus appear to be one in the same being in the Book of Mormon--especially in the first edition)"
The author(s) of Difficult Questions for Mormons make(s) the following claim:
Response to claim: "Why isn't the Elohim (God) being the father of Jehovah (Jesus) and being once a mortal man discussed? (In fact, God and Jesus appear to be one in the same being in the Book of Mormon--especially in the first edition)."
FAIR's Response
Fact checking results: The author has stated erroneous information or misinterpreted their sources
The Book of Mormon is correct in the doctrines and principles it teaches, but it does not claim to contain all truth. The principles of the Gospel were revealed to Joseph "line upon line."
Question: Were any of the changes to the Book of Mormon made in reaction to sectarian criticism?
Some changes may have been made to eliminate the Catholic-sounding phrase "the mother of God"
Another reason "the Son of" was introduced into 1 Nephi 11:18 could have been to eliminate the Catholic-sounding phrase "the mother of God" that had been objected to by early critics of the Book of Mormon. Oliver Cowdery, responding to an article by Alexander Campbell in the Baptist newspaper The Pioneer, wrote in 1835:
Again, this writer [Campbell] says: "The name of Jesus Christ, was declared to Nephi, 545 years before it was announced to Mary, and she, in true Roman phraseology, is called 'the mother of God.'"
∗ ∗ ∗ This "friend of truth" says that Mary was "called the mother of God."—The reader will please turn to the 25th page of the book of Mormon, and read: "And he [the angel] said unto me, behold, the virgin which thou seest is the mother of God, after the manner of the flesh."
Now, every man knows, who has read the New Testament, that Mary was called the Lord's mother; and beside we remember to have read a word or two of Paul's writings, where he says: "But other of the apostles saw I none, save James the Lord's brother. Now, the things which I write unto you, behold, before God, I lie not."—See Gal. 1. Here we have it—the Lord Jesus was born of a woman, had a brother, and yet had no mother according to the flesh!![1]
Since this criticism of the Book of Mormon was fresh on Oliver's mind, and he was involved in the editing of the 1837 edition of the Book of Mormon, it is possible that the change in 1 Nephi 11:18 was inserted at his prompting.
Question: What changes were made to the 1837 edition of the Book of Mormon?
Among the changes Joseph Smith made are these four in 1 Nephi 11 and 13
The earliest edition of the Book of Mormon referred to Jesus as "God." Joseph Smith later changed some, but not all, of these to "the Son of God." It is claimed by some that this is evidence that Joseph Smith changed the Book of Mormon to conform to his changing beliefs about the Trinity, claiming that Joseph was originally a solid Trinitarian (perhaps even a Modalist), and as he later began to teach that the Father and Son were two separate beings, he had to change the Book of Mormon to support his new doctrine. However, this change was a deliberate editorial insertion by Joseph Smith to clarify four verses in 1 Nephi.
The second edition of the Book of Mormon was published in 1837 at Kirtland, Ohio. The typesetting and printing were done during the winter of 1836–37, with Joseph Smith and Oliver Cowdery taking an active part in the editing process.
In this edition numerous corrections were made to the text of the 1830 (first) edition to bring it back to the reading in the original and printer's manuscripts. Joseph Smith also made a number of editorial changes to the text, as was his right as the translator of the text.
Among the changes he made are these four in 1 Nephi 11 and 13:
| Original manuscript | Printer's manuscript | 1830 edition | 1837 edition | |
|---|---|---|---|---|
| 1 Nephi 11:18 | behold the virgin which thou seest is the Mother of god after the manner of the flesh | behold the virgin |
Behold, the virgin which thou seest, is the mother of God, after the manner of the flesh. | Behold, the virgin whom thou seest, is the mother of the Son of God, after the manner of the flesh. |
| 1 Nephi 11:21 | & the angel said unto me behold the lam of god yea even the eternal father knowest thou the meaning of the tree which thy father saw | & the Angel said unto me behold the Lamb of God yea even the <God> Father knowest thou the meaning of the tree which thy father saw | And the angel said unto me, behold the Lamb of God, yea, even the Eternal Father! Knowest thou the meaning of the tree which thy father saw? | And the angel said unto me, behold the Lamb of God, yea, even the Son of the Eternal Father! Knowest thou the meaning of the tree which thy father saw? |
| 1 Nephi 11:32 | & it came to pass that the angel spake unto me again saying look and i lookt & beheld the lam of god that he was taken By the People yea the ever lasting god was judgd of the world and i saw & bare record | & it came to pass that the Angel spake unto me again saying look & I looked & behold the Lamb of God that he was taken by the People yea the everlasting God was Judged of the world & I saw & bear record | And it came to pass the angel spake unto me again, saying, look! And I looked and beheld the Lamb of God, that he was taken by the people; yea, the Everlasting God, was judged of the world; and I saw and bear record. | And it came to pass the angel spake unto me again, saying, look! And I looked and beheld the Lamb of God, that he was taken by the people; yea, the Son of the Everlasting God, was judged of the world; and I saw and bear record. |
| 1 Nephi 13:40 | (Not extant.) | & the Angel spake unto me saying these last records which thou hast seen among the Gentiles shall establish the truth of the first |
And the angel spake unto me, saying: These last records which thou hast seen among the Gentiles, shall establish the truth of the first, which is of the twelve apostles of the Lamb, and shall make known the plain the precious things which have been taken away from them; and shall make known to all kindreds, tongues, and people, that the Lamb of God is the Eternal Father and the Saviour of the world; and that all men must come unto Him, or they cannot be saved; | And the angel spake unto me, saying: These last records which thou hast seen among the Gentiles, shall establish the truth of the first, which are of the twelve apostles of the Lamb, and shall make known the plain the precious things which have been taken away from them; and shall make known to all kindreds, tongues, and people, that the Lamb of God is the Son of the Eternal Father and the Saviour of the world; and that all men must come unto Him, or they cannot be saved; |
(The strikeouts and <insertions> in the printer's manuscript are in Joseph's hand, and were added by him during the preparation of the 1837 edition.)
Response to claim: "What about God having a body of flesh and bones, God being married, men becoming Gods, temple participation necessary for exaltation, baptism for the dead, Aaronic and Melchizedek Priesthood, word of wisdom, and 3 degrees of glory?"
The author(s) of Difficult Questions for Mormons make(s) the following claim:
Response to claim: "What about God having a body of flesh and bones, God being married, men becoming Gods, temple participation necessary for exaltation, baptism for the dead, Aaronic and Melchizedek Priesthood, word of wisdom, and 3 degrees of glory?"
FAIR's Response
Fact checking results: The author has stated erroneous information or misinterpreted their sources
The Book of Mormon is correct in the doctrines and principles it teaches, but it does not claim to contain all truth. The principles of the Gospel were revealed to Joseph "line upon line."
Question: How can the Book of Mormon contain the "fulness of the Gospel" if it does not speak of ordinances such as baptism for the dead or celestial marriage?
The Book of Mormon does not contain detailed descriptions of many religious topics and ordinances, such as eternal marriage or baptism for the dead
Is it possible that the Book of Mormon cannot contain "the fulness of the gospel" because it doesn't teach certain unique LDS doctrines, such as baptism for the dead, the Word of Wisdom, the three degrees of glory, celestial marriage, vicarious work for the dead, and the corporeal nature of God the Father?
There are many religious topics and doctrines which The Book of Mormon does not discuss in detail (e.g., the premortal existence—see Alma 13), and some which are not even mentioned (e.g., the ordinance of baptism for the dead).
This is unsurprising, since the Book of Mormon's goal is to teach the "fulness of the gospel"—the doctrine of Christ.
Harold B. Lee: "our scoffers say, 'How can you say that the Book of Mormon has the fulness of the gospel when it doesn't speak of baptism for the dead?'"
Of this criticism, Harold B. Lee said:
Now, our scoffers say, "How can you say that the Book of Mormon has the fulness of the gospel when it doesn't speak of baptism for the dead?" Some of you may have asked that question.
What is the gospel as it is defined? Let me give you how the Lord defines the gospel, in these words: "And verily, verily, I say unto you, he that receiveth my gospel receiveth me; and he that receiveth not my gospel receiveth not me. And this is my gospel—repentance and baptism by water, and then cometh the baptism of fire and the Holy Ghost, even the Comforter, which showeth all things, and teacheth the peaceable things of the kingdom." (D&C 39꞉5-6.)
Wherever you have a restoration of the gospel, where those fundamental ordinances and the power of the Holy Ghost are among men, there you have the power by which the Lord can reveal all things that pertain to the kingdom in detail, don't you see, including baptism for the dead, which He has done in our day. That is what the Prophet Joseph Smith meant when he was questioned, "How does your church differ from all the other churches?" and his answer was simple, "We are different from all the other churches because we have the Holy Ghost." (See History of the Church 4:42.) Therein we have the teachings of the fulness of those essentials in the Book of Mormon upon the foundations of which the kingdom of God is established.[2]
BYU professor Noel Reynolds wrote:
The gospel of Jesus Christ is not synonymous with the plan of salvation (or plan of redemption), but is a key part thereof. Brigham Young stated that the 'Gospel of the Son of God that has been revealed is a plan or system of laws and ordinances, by strict obedience to which the people who inhabit this earth are assured that they may return again into the presence of the Father and the Son.' While the plan of salvation is what God and Christ have done for mortals in the creation, the fall, the atonement, the final judgment, and the salvation of the world, the gospel contains the instructions--the laws and ordinances--that enable human beings to make the atonement effective in their lives and thereby gain salvation.[3]
Response to claim: "Why is polygamy condemned in the Book of Mormon, but condoned in the D&C and still believed to be necessary in church doctrine for exaltation in the after-life?"
The author(s) of Difficult Questions for Mormons make(s) the following claim:
Response to claim: "Why is polygamy condemned in the Book of Mormon, but condoned in the D&C and still believed to be necessary in church doctrine for exaltation in the after-life?"
FAIR's Response
Fact checking results: The author has stated erroneous information or misinterpreted their sources
The authors ignore the verse which states the conditions under which plural marriage is allowed.
Does the Book of Mormon condemn polygamy?
Book of Mormon Central, KnoWhy #64: What Does the Book of Mormon Say About Polygamy? (Video)
"For if I will, saith the Lord of Hosts, raise up seed unto me, I will command my people; otherwise they shall hearken unto these things"
Jacob 2:24-29 states:
24 Behold, David and Solomon truly had many wives and concubines, which thing was abominable before me, saith the Lord.
25 Wherefore, thus saith the Lord, I have led this people forth out of the land of Jerusalem, by the power of mine arm, that I might raise up unto me a righteous branch from the fruit of the loins of Joseph.
26 Wherefore, I the Lord God will not suffer that this people shall do like unto them of old.
27 Wherefore, my brethren, hear me, and hearken to the word of the Lord: For there shall not any man among you have save it be one wife; and concubines he shall have none;
28 For I, the Lord God, delight in the chastity of women. And whoredoms are an abomination before me; thus saith the Lord of Hosts.
29 Wherefore, this people shall keep my commandments, saith the Lord of Hosts, or cursed be the land for their sakes.
Those who cite this as a condemnation of plural marriage generally refrain from citing the very next verse:
30 For if I will, saith the Lord of Hosts, raise up seed unto me, I will command my people; otherwise they shall hearken unto these things. (Jacob 2:30).
The Book of Mormon makes it clear that the Lord may, under some circumstances, command the practice of plural marriage.
Why does Doctrine and Covenants 132 speak favorably about some Old Testament practitioners of plural marriage, while Jacob 2 is negative?
Jacob demonstrates that some of David and Solomon's actions were contrary to Torah, and contrary to God's established order
Jacob demonstrates that some of David and Solomon's actions were contrary to Torah, and contrary to God's established order. If God will not justify even the kings of Israel in such behavior (Jacob seems to argue) why do you think he will justify you in taking plural wives which I, Jacob, have not approved as God's representative among you?
On the other hand, the Doctrine and Covenants' intention is to explain under what circumstances God has and would not only permit but command plural marriage through his prophets.
These two texts are not discussing the same thing at all. This is not immediately obvious, but becomes clear as we look closer.
At some point after David and Solomon, it was encoded into Mosaic law that a man was not to have many wives
One of the challenges is that at some point after these events (David and Solomon), it was encoded into Mosaic law that a man was not to have many wives—and this (back when polygamy was still considered acceptable in mainstream Judaism) was later interpreted by the Rabbis to mean that a man could have as many as four wives.
This injunction on the number of wives seems to be carried over into the polemic given in Jacob. The key in this interpretation of the text is the phrase "Behold, David and Solomon truly had many wives and concubines...". This is a citation of the Old Testament text found in Deuteronomy 17:17, although the rendering is much closer to the NIV than to the KJV. (Deuteronomy in its present form was probably not written before the Lehites' departure, but a similar body of law and thought would have gone back to Lehi's day.)
Here is the relevant passage from the New International Version of the Bible (NIV), which describes the responsibilities and powers of the king.
Deuteronomy 17:14-20 (NIV, emphasis added)
- 14 When you enter the land the Lord your God is giving you and have taken possession of it and settled in it, and you say, "Let us set a king over us like all the nations around us,"
- 15 be sure to appoint over you the king the Lord your God chooses. He must be from among your own brothers. Do not place a foreigner over you, one who is not a brother Israelite.
- 16 The king, moreover, must not acquire great numbers of horses for himself or make the people return to Egypt to get more of them, for the Lord has told you, "You are not to go back that way again."
- 17 He must not take many wives, or his heart will be led astray. He must not accumulate large amounts of silver and gold.
- 18 When he takes the throne of his kingdom, he is to write for himself on a scroll a copy of this law, taken from that of the priests, who are Levites.
- 19 It is to be with him, and he is to read it all the days of his life so that he may learn to revere the Lord his God and follow carefully all the words of this law and these decrees
- 20 and not consider himself better than his brothers and turn from the law to the right or to the left. Then he and his descendants will reign a long time over his kingdom in Israel.
Compare this with the KJV:
Deuteronomy 17:14-20 (KJV, emphasis added)
- 14 When thou art come unto the land which the LORD thy God giveth thee, and shalt possess it, and shalt dwell therein, and shalt say, I will set a king over me, like as all the nations that are about me;
- 15 Thou shalt in any wise set him king over thee, whom the LORD thy God shall choose: one from among thy brethren shalt thou set king over thee: thou mayest not set a stranger over thee, which is not thy brother.
- 16 But he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses: forasmuch as the LORD hath said unto you, Ye shall henceforth return no more that way.
- 17 Neither shall he multiply wives to himself, that his heart turn not away: neither shall he greatly multiply to himself silver and gold.
- 18 And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book out of that which is before the priests the Levites:
- 19 And it shall be with him, and he shall read therein all the days of his life: that he may learn to fear the LORD his God, to keep all the words of this law and these statutes, to do them:
- 20 That his heart be not lifted up above his brethren, and that he turn not aside from the commandment, to the right hand, or to the left: to the end that he may prolong his days in his kingdom, he, and his children, in the midst of Israel.
It is probable that Jacob is effectively quoting this passage (or a precursor to it) from the Brass Plates
It is probable that Jacob is effectively quoting this passage (or a precursor to it) from the Brass Plates, and whether or not some of those wives/concubines were given to these men by God is to an extent irrelevant to his point. In other words, the passage in the Book of Mormon and the passage in the Doctrine and Covenants, quite possibly, are really not discussing the same issue at all.
Jacob was not just saying that David and Solomon had more than one wife, he says that they "truly had many wives," as if to say, "there is no question that David and Solomon had many wives." The fact that the Old Testament strictly forbade the practice of taking many wives for a king (both Solomon and David were kings) leads one to conclude that they were in violation of Torah. The reason to suggest it as a recitation of Deuteronomy 17:17 is because of the context.
If it is not a recitation, then there is no previous indication that this is an abomination (at least within the scriptures that we have today) and that this would be a new rule. How then could it be retroactively applied to Solomon and David? This ultimately is the point—Jacob was defending the new 'party line' on polygamy from the scriptures.
The Book of Mormon account is basing its statements on an interpretation of Mosaic Law to defend a new (to them) negative position on polygamy. The Doctrine and Covenants, by contrast, wishes to explain how and when polygamy can be acceptable to God. One states that the abomination of Solomon and David was in their breaking the commandments in Torah according to the text, and while there are many polygamous figures in the Old Testament, very few "truly had many wives." It is doubtful that the Nephite proponents of polygamy restricted their proof texts to only David and Solomon.
It was the murder of Uriah and the taking of his wife that was the sin David committed, not polygamy
What were the wrongdoings of David and Solomon from Jacob's perspective? Was polygamy the sinful act they committed, or was it something else? Obviously, polygamy was accepted by the Lord at times, since many of His prophets participated in the practice. In fact, the Bible says that God gave David his plural wives:
2 Samuel 12:7-8 (emphasis added)
- 7 And Nathan said to David, Thou art the man. Thus saith the LORD God of Israel, I anointed thee king over Israel, and I delivered thee out of the hand of Saul;
- 8 And I gave thee thy master's house, and thy master's wives into thy bosom, and gave thee the house of Israel and of Judah; and if that had been too little, I would moreover have given unto thee such and such things.
Would God give anyone something that was sinful, wrong, or evil? Absolutely not. If polygamy was not the sin that David committed, then what was it? The very next verse in the Bible explains the sin.
2 Samuel 12:9 (emphasis added)
- Wherefore hast thou despised the commandment of the LORD, to do evil in his sight? thou hast killed Uriah the Hittite with the sword, and hast taken his wife to be thy wife, and hast slain him with the sword of the children of Ammon.
It was the murder of Uriah and the taking of his wife that was the sin David committed, not polygamy. David already had plural wives. These wives were given to him by God. Polygamy was not the sin David was guilty of, but murder and coveting another's wife was. David committed this murder (or rather caused it to happen) so he could have Uriah's wife as his own. In other words, David took an additional wife that the Lord did not give him. But the fact that he had plural wives was in no wise a sin.
The Doctrine and Covenants confirms what the Bible tells us concerning this matter.
- David's wives and concubines were given unto him of me, by the hand of Nathan, my servant, and others of the prophets who had the keys of this power; and in none of these things did he sin against me save in the case of Uriah and his wife;
It was the fact that Solomon allowed some of his wives to turn his heart away from the Lord that resulted in sin, not polygamy
What of Solomon? Was polygamy his sin? Not according to the Bible.
1 Kings 11:1-6 (emphasis added)
- 1 BUT king Solomon loved many strange women, together with the daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Zidonians, and Hittites;
- 2 Of the nations concerning which the LORD said unto the children of Israel, Ye shall not go in to them, neither shall they come in unto you: for surely they will turn away your heart after their gods: Solomon clave unto these in love.
- 3 And he had seven hundred wives, princesses, and three hundred concubines: and his wives turned away his heart.
- 4 For it came to pass, when Solomon was old, that his wives turned away his heart after other gods: and his heart was not perfect with the LORD his God, as was the heart of David his father.
- 5 For Solomon went after Ashtoreth the goddess of the Zidonians, and after Milcom the abomination of the Ammonites.
- 6 And Solomon did evil in the sight of the LORD, and went not fully after the LORD, as did David his father.
It was the fact that Solomon allowed some of his wives to turn his heart away from the Lord, just like Uriah's wife did with David, that resulted in sin or evil. It was not polygamy that was evil. The Book of Mormon explains that only when God commands it can a man have more than one wife at a time.
Now, let's return to the second chapter of Jacob:
Jacob 2꞉23 (emphasis added)
- But the word of God burdens me because of your grosser crimes. For behold, thus saith the Lord: This people begin to wax in iniquity; they understand not the scriptures...
Remember that verse 30 could be the "exception clause." That is why it is important to look at the full account in the scriptures, and not selectivity pick one or two verses.
Jacob 2꞉23 (emphasis added)
- ...for they seek to excuse themselves in committing whoredoms, because of the things which were written concerning David, and Solomon his son.
The Lord had not given permission for the people to have more than one wife at that time. The people were selectively using the scriptures to obtain more than one wife. Because the Lord had not given His permission, it was wrong to have more than one wife at a time, and Jacob can demonstrate how both these kings were also condemned by the Law for their unapproved actions.
- Behold, David and Solomon truly had many wives and concubines, which thing was abominable before me, saith the Lord.
It was not the concubines or the multiple wives that was abominable, but the fact that not all of it was specifically approved by the Lord
It was not the concubines or the multiple wives that was abominable, it was abominable because there was some abuse and not all of it was specifically approved by the Lord.
- 27 Wherefore, my brethren, hear me, and hearken to the word of the Lord: For there shall not any man among you have save it be one wife; and concubines he shall have none;
- 28 For I, the Lord God, delight in the chastity of women. And whoredoms are an abomination before me; thus saith the Lord of Hosts.
- 29 Wherefore, this people shall keep my commandments, saith the Lord of Hosts, or cursed be the land for their sakes.
- 30 For if I will, saith the Lord of Hosts, raise up seed unto me, I will command my people; OTHERWISE they shall hearken unto these things.
Their plural wives and concubines were an abomination in that not all of them were approved by the Lord. They were kings who used their temporal power to take that which God had not approved.
Critical sources |
Did early Church leaders state that the Book of Mormon condemns polygamy?
Critics of the Book of Mormon attempt to use the words of early LDS leaders to bolster their position. For example, note how the words of Orson Pratt are "mined" to support the critic's assertion that the Book of Mormon condemns polygamy:
| Reference | Original quote... | What the critics want the quote to say... |
|---|---|---|
| Tanner, The Changing World of Mormonism, p. 221 quoting Orson Pratt in Journal of Discourses 6:351 | The Book of Mormon, therefore, is the only record (professing to be Divine) which condemns plurality of wives as being a practice exceedingly abominable before God. But even that sacred book makes an exception in substance as follows—"Except I the Lord command my people." The same Book of Mormon and the same article that commanded the Nephites that they should not marry more than one wife, made an exception. Let this be understood—"Unless I the Lord shall command them." We can draw the conclusion from this, that there were some things not right in the sight of God, unless he should command them. We can draw the same conclusion from the Bible, that there were many things which the Lord would not suffer his children to do, unless he particularly commanded them to do them. | The Book of Mormon, therefore, is the only record (professing to be divine) which condemns the plurality of wives as being a practice exceedingly abominable before God. |
The critics use this quote to state that Orson Pratt "admitted" that the Book of Mormon condemns plural marriage by extracting only the portion of his quote that mentions it. They omit Pratt's subsequent explanation regarding the exception mentioned in Jacob 2:30, thus implying that Pratt was making an "admission" that the Book of Mormon condemned polygamy.
The Smoot hearings
Jerald and Sandra Tanner quote Vol. 1, p. 480 of the Smoot hearings for this claim. They ignore the exchange on the very next page in which President Joseph F. Smith responds to this claim in the Senate, with the senate making the same error made by the Tanners and other critics.
Is Jacob 2:30 actually not saying that polygamy is an occasional exception to monogamy?
Introduction to Question
A splinter group of The Church of Jesus Christ of Latter-day Saints known as the "Doctrine of Christ" have been adamant that the Book of Mormon doesn’t actually condone polygamy under certain circumstances.
The focus is over Jacoh 2:30. Jacob is speaking to Nephite men and women. Here are the verses in question verbatim
- 23 But the word of God burdens me because of your grosser crimes. For behold, thus saith the Lord: This people begin to wax in iniquity; they understand not the scriptures, for they seek to excuse themselves in committing whoredoms, because of the things which were written concerning David, and Solomon his son.
- 24 Behold, David and Solomon truly had many wives and concubines, which thing was abominable before me, saith the Lord.
- 25 Wherefore, thus saith the Lord, I have led this people forth out of the land of Jerusalem, by the power of mine arm, that I might raise up unto me a righteous branch from the fruit of the loins of Joseph.
- 26 Wherefore, I the Lord God will not suffer that this people shall do like unto them of old.
- 27 Wherefore, my brethren, hear me, and hearken to the word of the Lord: For there shall not any man among you have save it be one wife; and concubines he shall have none;
- 28 For I, the Lord God, delight in the chastity of women. And whoredoms are an abomination before me; thus saith the Lord of Hosts.
- 29 Wherefore, this people shall keep my commandments, saith the Lord of Hosts, or cursed be the land for their sakes.
- 30 For if I will, saith the Lord of Hosts, raise up seed unto me, I will command my people; otherwise they shall hearken unto these things.
Those associated with the Doctrine of Christ have interpreted this verse in a variety of ways that do not include the "exception clause" provided by Jacob 2:30 that polygamy may be commanded by God when God needs to raise up seed.
This article will respond to the major arguments in favor of reinterpreting this passage.
Response to Question
"Command My People" May Mean "Move to a Different Location"
One of the arguments is that to "raise up seed", God wouldn’t need to command polygamy but, like Lehi, he could just command his covenant people to move to another location. In the case of Lehi, he was commanded to leave Jerusalem and sail to another location. At the beginning of 1 Nephi 7, Nephi informs us of the following:
- And now I would that ye might know, that after my father, Lehi, had made an end of prophesying concerning his seed, it came to pass that the Lord spake unto him again, saying that it was not meet for him, Lehi, that he should take his family into the wilderness alone; but that his sons should take daughters to wife, that they might raise up seed unto the Lord in the land of promise.
Thus, the Lord commanded Lehi to get his sons to take daughters to wife and take them to the land of promise where they could raise up seed. Monogamously, the Nephites may very well have done that. There are many verses in the Book of Mormon that speak of the Nephites multiplying monogamously.
In Jacob 2 itself Jacob declares:
- Wherefore, thus saith the Lord, I have led this people forth out of the land of Jerusalem, by the power of mine arm, that I might raise up unto me a righteous branch from the fruit of the loins of Joseph.
But verse 30 does not entirely rule out that polygamy might be among the strategies the Lord might pursue in order to raise up seed. Leading people away from hostile environments might only be one of those strategies. Saying that verse 30 totally rules out polygamy is thus a form of eisegesis.
The Book of Mormon clearly states that the David and Solomon’s sin was having many wives and concubines
The next major assertion is that Jacob flatly condemns polygamy in his discourse. At first blush, this assertion seems to be entirely correct. Jacob 2:25 says:
- Behold, David and Solomon truly had many wives and concubines, which thing was abominable before me, saith the Lord.
There is a lot more complexity to Jacob’s assertion though. We have outlined that complexity in the article below.
As a clue to some of the complexity, several biblical characters practiced plural marriage and they did not receive condemnation from neither God nor Jacob.
Richard and Pamela Price's Interpretation
Richard Price "is a Reorganization conservative who interprets redirection in the church’s policy and doctrine as evidence of apostacy [sic] from the truths of the Restoration. He has become the chief spokesman for Reorganization fundamentalists, and a rival church organization is now developing around him."[4] Him and his wife Pamela are the authors of the three-volume series Joseph Smith Fought Polygamy.
They claim the following:
The true interpretation of the passage shows that it is definitely monogamous, and that it is in harmony with all the rest of the revelation which the Lord gave through Jacob. The true interpretation is:This is the true meaning of this passage—and therefore it condemns polygamy, rather than justifying it as the Mormon Church leaders claim.[5]
- For if I will, saith the Lord of hosts, raise up [righteous] seed unto me, I will command my people [the Lord will be their commander—He will give them commandments to obey]: otherwise [if the Lord is not their commander; or they do not obey His commandments], they shall hearken unto these things [they shall practice the sins of polygamy].
Other authors have followed their lead in interpreting Jacob 2:30 this way.
Gregory L. Smith pointed out the major flaws of their argument in a post on the FAIR Blog:
This is certainly a creative reading. I see a few problems, however:
- The reading requires the "shall hearken" to be read as predictive (what will happen), not imperative (what should happen). Yet, in Joseph’s day, shall is typically an imperative when applied in the second and third person, not a future tense. See Webster’s 1828 dictionary, "shall," definition #2.
- It seems strange for the Lord to say simply that He will be "their commander,"–the verse is clearly talking about commanding SOMETHING. And, it involves the Lord "will"[ing] something that He might not will in other situations.
- It ignores the fact that Jacob is almost certainly commenting on Deuteronomic (or Deuteronomy-like) writing about plural marriage in Judaic kings, some of whom clearly had wives given them by God. (e.g., 2 Sam 11:8) See here and here for analysis on these lines by FAIR.[6]
Conclusion
These rebuttals should suffice in demonstrating that the major arguments in favor of reinterpretation are all either false or non-determinative.
Gospel Topics: The Bible and the Book of Mormon teach that the marriage of one man to one woman is God’s standard, except at specific periods when He has declared otherwise
"Plural Marriage and Families in Early Utah," Gospel Topics on LDS.org
The Bible and the Book of Mormon teach that the marriage of one man to one woman is God’s standard, except at specific periods when He has declared otherwise. [7]
Critical sources |
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Notes
- ↑ Oliver Cowdery, "Trouble in the West," Latter Day Saints' Messenger and Advocate 1 no. 1 (April 1835), 105. direct off-site
- ↑ Harold B. Lee, Teachings of Harold B. Lee (Salt Lake City, Utah: Bookcraft, 1996), 156.
- ↑ Noel B. Reynolds, "The Gospel of Jesus Christ as Taught by the Nephite Prophets," Brigham Young University Studies 31 no. 3 (Summer 1991), 33.
- ↑ Roger D. Launius, "An Ambivalent Rejection: Baptism for the Dead and the Reorganized Church Experience," Dialogue: A Journal of Mormon Thought 23, no. 2 (Summer 1990): 61n1. For more on Price, see William D. Russell, "Richard Price: Leading Publicist of the Reorganized Church’s Schismatics," in Differing Visions: Dissenters in Mormon History, ed. Roger D. Launius and Linda Thatcher (Urbana, IL: University of Illinois Press, 1994), 319–40.
- ↑ Richard Price and Pamela Price, Joseph Smith Fought Polygamy, 3 vols. (Independence, MO: Price Publishing Co., 2000), 1:226.
- ↑ Gregory L. Smith, "Plural marriage ponderings: An RLDS/CoC apologetic for Jacob 2:30," FAIR Blog, February 4, 2008, https://www.fairlatterdaysaints.org/blog/2008/02/04/plural-marriage-ponderings-an-rldscoc-apologetic-for-jacob-230.
- ↑ "Plural Marriage and Families in Early Utah," Gospel Topics on LDS.org. (2013)
Response to claim: "Where are such doctrines as a man having to marry in order to be exalted, member having to wear sacred undergarments, official doctrine being voted upon by the general membership, God being the offspring of another God, etc.?"
The author(s) of Difficult Questions for Mormons make(s) the following claim:
Response to claim: "Where are such doctrines as a man having to marry in order to be exalted, member having to wear sacred undergarments, official doctrine being voted upon by the general membership, God being the offspring of another God, etc.?"
FAIR's Response
Fact checking results: The author has stated erroneous information or misinterpreted their sources
The Book of Mormon is correct in the doctrines and principles it teaches, but it does not claim to contain all truth. The principles of the Gospel were revealed to Joseph "line upon line."
Question: What does it mean when it is said that the Book of Mormon contains the "fulness of the gospel?"
The Book of Mormon contains the fulness of the Gospel, for the purpose of convincing Jew and Gentile that Jesus is the Christ
The Lord declared that he had given Joseph Smith "power from on high...to translate the Book of Mormon; which contains a record of a fallen people, and the fulness of the gospel of Jesus Christ to the Gentiles and to the Jews also" (D&C 20꞉8-9; cf. D&C 27꞉5; D&C 42꞉12; D&C 135꞉3).
The Book of Mormon is correct in the doctrines and principles it teaches, but it does not claim to contain all truth. Its own self-described purpose is to "the convincing of the Jew and Gentile that JESUS is the CHRIST, the ETERNAL GOD, manifesting himself unto all nations" (title page), and that these teachings are "plain and precious" (1 Nephi 13꞉35,40; 1 Nephi 19꞉3). For the most part, the Book of Mormon does not concern itself with the deeper mysteries of God.
The book itself admits that it does not contain all the doctrines the Lord wants us to know. The prophet Mormon explained that he only recorded "the lesser part of the things which [Jesus] taught the people," for the intent that "when [the Book of Mormon reader] shall have received this...if it shall so be that they shall believe these things then shall the greater things be made manifest unto them" (3 Nephi 26꞉8-9; compare Alma 26꞉22).
What is the gospel?
In the Book of Mormon, Jesus Christ gave a specific definition of "the gospel":
Behold I have given unto you my gospel, and this is the gospel which I have given unto you—that I came into the world to do the will of my Father, because my Father sent me.
And my Father sent me that I might be lifted up upon the cross; and after that I had been lifted up upon the cross, that I might draw all men unto me, that as I have been lifted up by men even so should men be lifted up by the Father, to stand before me, to be judged of their works, whether they be good or whether they be evil—
And for this cause have I been lifted up; therefore, according to the power of the Father I will draw all men unto me, that they may be judged according to their works.
And it shall come to pass, that whoso repenteth and is baptized in my name shall be filled; and if he endureth to the end, behold, him will I hold guiltless before my Father at that day when I shall stand to judge the world.
And he that endureth not unto the end, the same is he that is also hewn down and cast into the fire, from whence they can no more return, because of the justice of the Father.
And this is the word which he hath given unto the children of men. And for this cause he fulfilleth the words which he hath given, and he lieth not, but fulfilleth all his words.
And no unclean thing can enter into his kingdom; therefore nothing entereth into his rest save it be those who have washed their garments in my blood, because of their faith, and the repentance of all their sins, and their faithfulness unto the end.
(3 Nephi 27꞉13-19, italics added.)
In this passage, Jesus defines "the gospel" as:
- Christ came into the world to do the Father's will.
- The Father sent Christ to be crucified.
- Because of Christ's atonement, all men will be judged by him according to their works (as opposed to not receiving a judgment at all and being cast out of God's presence by default; 2 Nephi 9꞉8-9).
- Those who repent and are baptized shall be filled (with the Holy Ghost, see 3 Nephi 12꞉6), and
- if they continue in faith by enduring to the end they will be justified (declared "not guilty") by Christ before the Father, but
- if they don't endure they will be subject to the justice of God and cast out of his presence.
- The Father's words will all be fulfilled.
- Because no unclean thing can enter the Father's heavenly kingdom, only those who rely in faith on the atonement of Christ, repent, and are faithful to the end can be saved.
This is "the gospel." The Book of Mormon teaches these concepts with a plainness and clarity unequaled by any other book. It has therefore been declared by the Lord to contain "the fulness of the gospel." The primary message of the gospel, the "good news" of Jesus Christ, is that he has atoned for our sins and prepared a way for us to come back into the presence of the Father. This is the message of the Book of Mormon, and it contains it in its fulness.
Notes